Showing posts with label Principles. Show all posts
Showing posts with label Principles. Show all posts

Monday, February 21, 2022

Behold, the Power of Principles

Events of the last two years have given us a bright lesson in the practical power of principles. 


Washington Post columnist Marc A. Thiessen recently lamented Canadian Prime Minister Justine Trudeau’s tyrannical turn. In Canada turns authoritarian to shut down the ‘Freedom Convoy’, Thiessen opens with 


Remember the outrage when the Trump administration sent the U.S. Park Police and other law enforcement officers to clear Black Lives Matter protesters from Lafayette Square? Well, some of those who criticized President Donald Trump then are now applauding Canadian Prime Minister Justin Trudeau for invoking never-before-used emergency powers to clear “Freedom Convoy” protesters from Ottawa’s Parliament Hill and provincial capitals across the country.


Theissen indicates a point that goes far beyond the hypocrisy of the Left: Principles have long-term consequences. When BLM violence was minimized, excused, and/or outright allowed without official resistance, the principle was established that civil violence is justified if the cause is "right". The violent Jan. 6 attack on the Capitol followed. After "peaceful" BLM protests “merely” blocked traffic and shut down commerce and business, the Canadian truckers' blockade of traffic, commerce, and business followed. So, after political powers across the world used "emergency powers" to lock down lives and livelihoods around the world over COVID, is it really any surprise when Justin Trudeau used “emergency power” to shut down dissent, protest, and livelihoods over the Trucker protests? 


Precedents and principles have consequences, whether anyone chooses to acknowledge them or not. It’s time to reign in the political class and demand that they do their basic jobs of securing our freedom and individual rights.


Related Reading:


The Scary Ease with Which Some Americans Accept Authoritarianism


Moral Rights and Political Freedom by Tara Smith 


NJ Governor Murphy’s COVID-19 Double Standard Toward the Demonstrators


Declaration of Independence


MAN’S RIGHTS; THE NATURE OF GOVERNMENT by Ayn Rand


Why Should One Act on Principle? By Leonard Peikoff

Tuesday, June 23, 2020

Barney Frank’s Double Standard


Former Senator Barney Frank, who is gay, defended  the U.S. Supreme Court’s narrow procedural ruling in favor of a Christian baker who refused to serve a gay wedding cake. From Barney Frank to LGBT Voters: ‘People Have a Right to be Bigots,’ Don’t ‘Trash Them in Return’:

Reacting to the Supreme Court ruling in favor of a baker who refused to make a cake for a same-sex couple, former Rep. Barney Frank (D-Mass.) said that people “have a right to be bigots,” which is not “a license to trash them in return.”

“He was moved to decide this in part because people on the Colorado Human Rights Commission may have been well-intentioned, but they were mean-spirited when they made nasty comments about religion. And so there’s a very important point for people on our side to understand: You can’t have a one-way standard,” 

My emphasis. 

Strictly speaking, the Colorado Masterpiece Bakeshop case is not fundamentally about bigotry. Bigotry is certainly part of it. Fundamentally, it’s really about faith—which is actually worse. A bigot can be persuaded. Faith precludes persuasion because it is based on blind acceptance of an idea from the authority of a holy book. Be that as it may, Frank is right, as far as it goes. Unfortunately, he doesn’t go far enough.

Later, in defending free speech, Frank also says “This is not a principle that doesn’t have some two-way street,” implying that principles should be applied consistently. Sounds a lot like mutual respect for each others’ opinions, even if one disagrees. 

But he also supports anti-discrimination laws that force bigots to sell services that violate his beliefs:

“Secondly, yeah, the ruling is very limited. I think it’s very clear if you are a gay, lesbian, bisexual, transgender, whatever your sexual self-description is, you will not be legally denied any service that is normally provided to others. Let’s be clear: that’s a given. The question is, if you want something specifically tailored to reflect your interests as a lesbian couple or as transgender people, how far can you go? And it is logical, yes, people have a right to be bigots and you have some limits on what you could have people sign on to,” he added.

This mish-mash becomes clear later: Frank believes businesses should be legally compelled to provide services even if the service violates the business owners conscience. But does an LGBT person have a right not to patronize a bakery? Where is the two-way street? How has an LGBT person any more right to legally force a merchant to provide a wedding cake than it is for Christians to, say, legally outlaw gay marriage. Why is it wrong for Christians to force their values on LGBT persons through bans on gay marriage, but right for LGBTs to force their values on Christians by compelling them to provide that cake?

It sounds like a one-way standard. Frank argues for the right to be a bigot, but not to live by that opinion. But the right to hold an opinion is hollow without the right to act upon it. The right to think and the right to act on one’s judgement are indispensable corollaries of a free society. People living under dictatorships have the first. It’s the second that makes us free. The only obligation is that one’s actions not violate the rights of others. The baker’s refusal to provide a wedding cake for a gay couple no more violates the couple’s rights than that gay couple’s refusal to patronize the bakeshop violates the baker’s rights. 

Related Reading:



Court Violates Cake Baker’s Right Not to Serve Gay Weddings—Ari Armstrong for The Objective Standard


Friday, October 18, 2019

On the Purpose of a Corporation by the Business Roundtable, PART 2


As to the Business Roundtable statement, Purpose of a Corporation, it’s a stab in the back to the people who invested their money, entrusting the corporate managers to fulfill their fiduciary responsibility to the shareholders, the owners. And it’s wholly unnecessary. The headline: “Business Roundtable Redefines the Purpose of a Corporation to Promote ‘An Economy That Serves All Americans’.” The subtitle: “Updated Statement Moves Away from Shareholder Primacy, Includes Commitment to All Stakeholders.” Here is the core of the statement:

While each of our individual companies serves its own corporate purpose, we share a fundamental commitment to all of our stakeholders. We commit to:

·         Delivering value to our customers. We will further the tradition of American companies leading the way in meeting or exceeding customer expectations.
·         Investing in our employees. This starts with compensating them fairly and providing important benefits. It also includes supporting them through training and education that help develop new skills for a rapidly changing world. We foster diversity and inclusion, dignity and respect.
·         Dealing fairly and ethically with our suppliers. We are dedicated to serving as good partners to the other companies, large and small, that help us meet our missions.
·         Supporting the communities in which we work. We respect the people in our communities and protect the environment by embracing sustainable practices across our businesses.
·         Generating long-term value for shareholders, who provide the capital that allows companies to invest, grow and innovate. We are committed to transparency and effective engagement with shareholders.

None of these goals is objectionable. What is objectionable—I would say immoral—is the order; more to the point, the appearance of the first four on a list of purposes, which in effect subordinates the shareholders to fifth class status. This is akin to a defense attorney placing others’ interests above those of his own client. 

In his FEE column lauding the Roundtable, Should Corporations Consider Any “Stakeholders” Other Than Shareholders?, Franklin J, Parker asserts:

Through experience, we have learned that a singular focus on quarterly profits makes for unhealthy long-term businesses, which is bad for shareholders.

Who ever said that maximizing shareholder value necessarily correlates to a "singular focus on their next quarterly bonus" anyway? That sounds like a straw man. If Parker's description of the Business Roundtable's statement is accurate—that the statement actually does prioritize "several other corporate commitments ahead of generating long-term value for shareholders," it is definitely a call for corporations to violate their fiduciary responsibilities. A primary focus on “generating long-term value for shareholders” is precisely what a corporation’s moral obligation is. Those “other commitments” are fine, and pursuing them should not and need not come at the expense of stabbing shareholders in the back. They shouldn’t be at the expense of shareholders. Nor should they be the purpose of a business corporation.

A proper approach to the purpose of a business corporation is described in the 1963 policy statement of Indian Head Mills textile company under its then-president James E. Robison:

The objective of this company is to increase the intrinsic value of the common stock. [This company is in business not] to grow bigger for the sake of size, nor to become more diversified, nor to make the most or best of everything, nor to provide jobs, have the most modern plants, the happiest customers, lead in new product development, or to achieve status which has no relationship to the economic use of capital.

Any or all of these may be, from time to time, a means to our objective, but means and ends must never be confused. Indian Mills is in business solely to improve the inherent value of the common shareholder’s equity in the company.* [my emphasis]

“[M]eans and ends must never be confused!” The Business Roundtable lists five key objectives that it claims to “Redefine the Purpose of a Corporation to Promote ‘An Economy That Serves All Americans’”; “Delivering value to our customers, Investing in our employees, Dealing fairly and ethically with our suppliers, Supporting the communities in which we work, Generating long-term value for shareholders.” In one of the worst cases of businesspersons pandering to their enemies, the Roundtable lists shareholders last. This is immoral. Let’s paraphrase Robison:

The objective of a business corporation is to increase the intrinsic value of the common stock. Corporations are in business not to deliver value to our customers, invest in our employees, deal fairly and ethically with our suppliers, support the communities in which we work, or to achieve status which has no relationship to the economic use of capital.

Any or all of these may be, from time to time, a means to our objective, but means and ends must never be confused. Corporations are in business solely to improve the inherent value of the common shareholder’s equity in the company. 

The Business Roundtable is reversing cause and effect, and in the process selling out America’s consumers, productive workers, and communities. The first four are not primaries. They are means The last is the end. If we forget this hierarchy, we do indeed end up with “An Economy That Serves All Americans,” a mushy phrase that really means a state-controlled economy whereby productive people serve the state. A free market economy leaves people free to work and trade in service to their own lives and flourishing: It does not work for people who believe the economy owes them a living. 

Again, “means and ends must never be confused!” Nor must ends and effects. Good jobs, a strong and sustainable economy, innovation, a healthy environment, and economic opportunity are all effects of the primacy of the corporation’s purpose, which is “solely to improve the inherent value of the common shareholder’s equity in the company.”

I found two more good examples of the proper hierarchical approach to running a business corporation. 

Jonathan Townley, writing for The Objective Standard, explains How John H. Patterson Modernized Industry. Patterson started National Cash Register company (now NCR) in 1884. Patterson learned that “a singular focus on quarterly profits makes for unhealthy long-term business.” As Townley explains:

In 1894, however, NCR experienced a major setback: An order of cash registers worth $50,000 was returned because the machines were defective.17 To investigate the cause of the poor workmanship, Patterson moved his desk to the factory floor, where he could interact directly with his workers.

Like many factories of the day, his was dark, dirty, and poorly ventilated. Injuries were common. Water for drinking and washing was unsanitary. Unhappy with the working conditions and pay, many skilled workers were quitting. Patterson realized that he had not given his workers a reason to care about the quality of their work.18

He quickly had the factory cleaned and ventilation systems installed. He was among the first industrialists to introduce safety measures for using dangerous equipment. And he built subsequent factories with massive windows, allowing adequate lighting for his workers. These became known as the first ever “daylight” factories.19

These changes improved working conditions enormously. Morale increased, turnover decreased, and poor workmanship all but ceased.

In March of 1913, a disastrous flood struck Dayton, Ohio, where many of NCR’s employees worked. Patterson quickly organized a massive rescue and relief effort, rescuing thousands of people and giving food and shelter to the suddenly homeless people. Townley concludes:

Patterson’s devotion to quality, his complete disregard for convention, and his quest to improve all aspects of his business did more than lead NCR to success. He molded an entire generation of entrepreneurial minds, training many directly and setting the standards by which countless others judged success. He demonstrated to business owners the benefits of investing in one’s employees. And he showed the world what so many “greedy industrialists” are made of: an enduring will to remake the world as it could and should be—and on their own terms.

Clearly, Patterson demonstrated that the well-being of his workers and their community were necessary contributions to his company’s success, not a substitute for that success. John A. Allison grew BB&T into one of the biggest financial firms in America. As I wrote in my post "It's a Wonderful Life" - in Real Life, as the 2008-09 mortgage meltdown was occuring:

BB&T’s philosophy (the company is now run by Kelly King) is laid out in a special section on its website. The introduction stresses that although “Change is necessary for progress, … the context, our vision, mission and values, are unchanging because these principles are based on basic truths.” 

Its core principles are led by its Values (reality, reason, independent thinking, productivity, honesty, integrity, justice, pride, self-esteem, and teamwork, with a final word on the role of emotions). Values are defined as “practical habits that enable individuals to live, be successful, and achieve happiness.”

These values define the Concepts That Describe BB&T, its Vision, Mission, and Purpose, and its Strategic Objectives. These set the tone for its relationship with its clients, employees, and the community at large, and define BB&T’s long-term goals:

Our ultimate purpose is to create superior long-term economic rewards for our shareholders. This purpose is defined by the free market and is as it should be. They take the risk if the business is unsuccessful. They have the right to receive economic rewards for the risk which they have undertaken.

However, our purpose, to create superior long-term economic rewards for our shareholders, can only be accomplished by providing excellent service to our clients, as our Clients are our source of revenues.

To have excellent client relations, we must have outstanding Employees to serve our clients. To attract and retain outstanding employees, we must reward them financially and create an environment where they can learn and grow.

Our economic results are significantly impacted by the success of our Communities. The community's "quality of life" impacts its ability to attract industry for growth.

Therefore, we manage our business in a long-term context, as an integrated whole, with the ultimate objective of rewarding the Shareholders for their investment, while realizing that the cause of this result is quality client service. Excellent service will be delivered by motivated employees working as an integrated team. These results will be impacted by our capacity to contribute to the growth and well-being of the communities we serve. ** [my emphasis]

Clearly, a successful business can grow without sacrificing its shareholders, or anyone else. Indeed, the well-being of consumers, employees, and communities in general is aligned with the shareholders. So for whom do the current leaders of the great American companies sacrifice their shareholders?—apparently, in order to pander to the most despicable "stakeholders" of all, the free enterprise-hating, greedy, power-lusting “socialist justice” warriors. The Roundtable’s  Purpose of a Corporation is immoral, contrary to the ethic of capitalism, and ultimately destructive of the "good" of the "social fabric" of America, which is built around the individual's inalienable right to pursue personal happiness. 

A singular focus on maximizing the long-term value for shareholders does not mean a narrow focus only on short-term profit at the expense of other considerations, or stakeholders. It means shareholders as the ultimate purpose of a business corporation. We live in an interconnected world economy, where plenty of interests coincide. There can be plenty of contributing factors to a purpose that can and should be taken into consideration. But they should never be prioritized over the primary purpose of an organization. There are plenty of other ways to prioritize those other interests. You wouldn’t prioritize monetary profit as the purpose of a charity, although a profitable enterprise may contribute to the charity’s giving purpose. And you shouldn’t prioritize jobs as the purpose of a business, even though good jobs contribute to the advancement of the business’s shareholder purpose. 

Robison, Patterson, and Allison get it right. A corporation is an association of private individual investors, and thus has a right to exist for its own sake, like any other private assembly such as a church, a charity, or a chess club. The Business Roundtable’s disgraceful pandering to collectivism—”An Economy That Serves All Americans”—“redefines” the corporation as a servant of society. But an economy does not “serve” anyone. What we call “the economy” is the sum of the trade associations of productive individuals. Those who frame the issue as “An Economy That Serves All Americans” are speaking of masters and slaves, with the most productives individuals (or their associations) as the slaves. The Business Roundtable should go back to the drawing board, and redefine its redefinition of the business corporation as a properly shareholder value-maximizer derived from its shareholders’ self-interested right to earn a living, like every other productive occupation. 

To earn a living, whether through direct work or investment of one’s savings, does imply serving others’ wants and needs. But such service to others is the means to the only proper purpose of one’s work, which is to maximize one’s own personal material (and spiritual) flourishing. A reversal of those means and ends only advances the collectivistic statist designs of the likes of anti-capitalists and socialists like Elizabeth Warren and Bernie Sanders. Businessmen need to get some philosophical backbone, because with “friends” like the Business Roundtable, capitalism doesn’t need enemies.

* [As quoted by Ayn Rand in her April 1963 Cosmopolitan magazine article, which was reprinted in The Objectivist Forum.]

** [NOTE: Allison retired a number of years ago. I do not know if the new leadership adhered to the philosophy under which Allison built the company. But it seems to have, at least in part.] 

Related Reading:



In Defense of the Corporation—Robert Hessen: This book was first published in 1979 to defend “the right of the corporation to exist and function freely.” Hessen’s goal was to counter Ralph Nader’s argument that corporations are “creatures of the state.” The book is relevant today because Nader’s call for federal chartering of corporations is the precursor to Elizabeth Warren’s neo-fascist "Accountable Capitalism Act."

The Capitalist Manifesto--Andrew Bernstein


Elizabeth Warren Plans To Destroy Capitalism By Pretending To 'Save' It--SCOTT SHACKFORD: Warren's plan would overrule corporate leaders' control over their own businesses. This is also known as "socialism."

Thursday, April 14, 2016

A Response to Denise Cummins from a Old Objectivist Who Takes Ayn Rand Seriously—2

This is a continuation of my appraisal of Denise Cummings’s PBS article This is what happens when you take Ayn Rand seriously.


Cummins cites examples of the bad things that could happen when you adhere to Ayn Rand’s philosophy.


Under "An example from industry," Cummins writes, "In 2008, Sears CEO Eddie Lampert decided to restructure the company according to Rand’s principles." Things didn't go very well for Sears. But how is that a failure attributable to Rand's philosophy? Because Lampert claims to have operated "according to Rand’s principles?" This is nothing more than the fallacy of guilt by association. And it’s not even close to accurate. Rand believed that all individuals, businessmen included, should be free to act on their rational judgement. She never claimed that people automatically do. Rand never claimed that man was infallible. People making bad judgments doesn’t invalidate reason, freedom, capitalism, or Objectivist principles. And rather than cherry-pick only an example of allegedly bad Objectivism in business, why not also give an example of a CEO who successfully applied Objectivism to his business, such as John A. Allison, who guided bank giant BB&T through the financial crisis? (See "Objectivism Teaches Honesty in Business")


What happened with Sears is what happens when people make bad judgments. Rand didn’t argue that acting on one’s judgment automatically leads to good outcomes. She just said people should be free to do so.


Cummins also wrongly equates Objectivism to libertarianism, which she apparently equates to anarchy (no law, no police protection, etc.), citing (if you can believe it) "An example from Honduras" after a coup d’état, in which the new rulers “made the Constitution into a tool for them to get rich.” That's barely worth commenting on, except to observe that Cummins apparently believes that transportation infrastructure wouldn’t get built unless government builds it. Cummins ignores the fact that only a government that has private earnings to tax and private enterprise to hire—a private sector with some significant degree of health—could build anything. She apparently also commits the fallacy of equating an isolated government “privatization” policy—the Honduran government’s turning responsibility for road maintenance over to regulated private companies—with free market capitalism, and with equating capitalism to no police force.


What is worth commenting on in regard to Honduras is this from Cummins:


Yet devotees of Ayn Rand still argue that unregulated self-interest is the American way, that government interference stifles individualism and free trade. One wonders whether these same people would champion the idea of removing all umpires and referees from sporting events. What would mixed martial arts or football or rugby be like, one wonders, without those pesky referees constantly getting in the way of competition and self-interest?


This explains her Honduran example. Cummins can't distinguish between the rule of objective law and regulated markets. The rule of law—that is to say, objective law grounded in individual rights—is an integral part of Objectivist political theory, and of free market capitalism. But rules—referees—are different from regulations that impose controls. In my TOS article "Where Does Valid Law End and Regulation Begin?," I explained "Government regulation is illegitimate because it entails the legal imposition or prohibition of courses of private action in which no actual (or intended) rights-violations are evident."


Regulation should not be confused with rational non-rights violating rules that facilitate orderly interaction, such as traffic laws. Nor should regulation be confused with laws protecting the sanctity of contract, or that outlaw fraud, extortion, and the like, or that provide a court structure for resolving disputes or providing an objective forum for prosecutions. Regulation shouldn’t be confused with police, which steps in when someone assaults you but otherwise leaves you free to think and live. A capitalist society is not a society without umpires and referees. A capitalist government is one that protects rights and maintains order. It is a society with a government that protects its citizens from aggressive force, but does not itself wage aggression. Capitalism is not about who controls, the people or the rich, but of a government that protects equally all individuals’ right to control their own lives. Cummins's either-or choice of government control or no law masquerading as freedom is a false alternative.


She goes on:


Perhaps another way to look at this is to ask why our species of hominid is the only one still in existence on the planet, despite there having been many other hominid species during the course of our own evolution. One explanation is that we were cleverer, more ruthless and more competitive than those who went extinct. But anthropological archaeology tells a different story. Our very survival as a species depended on cooperation, and humans excel at cooperative effort. Rather than keeping knowledge, skills and goods ourselves, early humans exchanged them freely across cultural groups.


Another paragraph; another straw man. Where in the world does Rand's Objectivist ethics of rational self-interest forbid cooperation or promote ruthlessness? This smear is particularly egregious, given that Rand went to extensive and laborious effort to promote the trader principle, the ultimate in mutually self-interested human cooperation. Once again, Cummins presents a false choice; submission of all to government control or the life of a loner "keeping knowledge, skills and goods ourselves."


Within the context of property rights, the exchange of knowledge and skills through trade in goods is the economic essence of capitalism. Business, which Rand exalted, is one of the highest forms of human cooperation. So, I don't have a clue to what the hell Cummins is talking about. One thing I'm sure of: cooperation through government compulsion is not cooperation, but a chain gang. Cooperation through self-sacrifice is not cooperation, but exploitation—a master-slave relationship. Real cooperation is based on voluntary association built on self-interested individual choices. There is no room for Rand's concept of benevolent coexistence based on rational self-interest in Cummins's altruistic, statist world.


Even in describing the characters of Atlas Shrugged and their actions, Cummins isn't even in the ballpark:


The hero of her most popular novel, “Atlas Shrugged,” personifies this “highest of animals”: John Galt is a ruthless captain of industry who struggles against stifling government regulations that stand in the way of commerce and profit. In a revolt, he and other captains of industry each close down production of their factories, bringing the world economy to its knees. “You need us more than we need you” is their message.


Did she even read the novel? In the novel, the world is being brought to its knees by the regulatory welfare state gone wild, not Galt's "captains of industry," whom he seeks to rescue before they can be destroyed. Cummins fails to mention that many corrupt captains of industry are villains in the novel, conspiring with government officials to gain favors at the expense of honorable producers. Galt is not even close to being a "captain of industry." He is an inventor of a revolutionary new product, but forgoes the fame and fortune that his invention could bring him—not to mention the chance to build a giant company—to lead a rebellion of honest producers against the advancing dictatorship. In the spirit of the America's Founding Fathers, Galt gives it all up, pledging his life, fortune, and sacred honor to the cause of liberty and justice he selfishly cherished more than anything.


Cummins also cites Rand's Journals:


The fly in the ointment of Rand’s philosophical “objectivism” is the plain fact that humans have a tendency to cooperate and to look out for each other, as noted by many anthropologists who study hunter-gatherers. These “prosocial tendencies” were problematic for Rand, because such behavior obviously mitigates against “natural” self-interest and therefore should not exist. She resolved this contradiction by claiming that humans are born as tabula rasa, a blank slate, (as many of her time believed) and prosocial tendencies, particularly altruism, are “diseases” imposed on us by society, insidious lies that cause us to betray biological reality. For example, in her journal entry dated May 9, 1934, Rand mused:


For instance, when discussing the social instinct — does it matter whether it had existed in the early savages? Supposing men were born social (and even that is a question) — does it mean that they have to remain so? If man started as a social animal — isn’t all progress and civilization directed toward making him an individual? Isn’t that the only possible progress? If men are the highest of animals, isn’t man the next step?


Rand's journals, of course, are not a part of her final philosophy, just part of the progression of Rand's thought. Note that Rand wrote those words in 1934, long before her mature philosophy was presented in Atlas Shrugged, published in 1957. That aside, isn't this the essence of Cummins's critique; a collectivist opposed to individualism? Rand ultimately rejected the notion of a "social instinct," or any instinct (which she defines as an automatic form of knowledge). But she most emphatically did not reject cooperation or social harmony or a societal existence. Though not a "tendency," but a choice, cooperation is inherent in how Rand saw man—not as a social animal in the collectivist sense (the subordination of the individual to the group), but as a contractual animal, which implies socially cooperative individualism.


Contractual relationships, meant more broadly than strictly economic terms, does not imply any anti-social premise. Rather, it’s Rand’s way of identifying the proper form of social organization, one based on rational selfishness—trade, voluntary consent, mutual benefit, the absence of physical force, liberty, individualism, political freedom—as opposed to altruism—exploitation, sacrifice and profiteers on sacrifice, coercion, collectivism, political tyranny.


In conclusion, Cummins seems to pull it all together:


When people behave in ways that violate the axioms of rational choice, they are not behaving foolishly. They are giving researchers a glimpse of the prosocial tendencies that made it possible for our species to survive and thrive… then and today.


Keep in mind the state of most of that survival, when men allegedly violated “the axioms of rational choice.” If man really had a biologically programmed altruistic instinct, it didn’t work—not if human progress and well-being is your standard of value. That Cummins seems to value primitive “altruistic” tribalism over modern selfish capitalism is quite interesting. Draw your own conclusions from that.


In the end, overcoming that alleged “instinct”—and what Rand termed “the tribal premise”—in favor of individualism paved the way for progress. After thousands of years of stagnation,  man began his progress toward civilized, progressive society—casting off tribalism and moving toward individualism—culminating in the explosion of progress and individual freedom born of the Enlightenment discovery of individual rights of the past 250 years. Is this progress the target of Cummins's article—and her unjust attack on Ayn Rand? Your guess is as good as mine. But remember that progress is dependent on reason. To the extent man abandons reason, progress reverses. So when Cummins asserts that to “violate the axioms of rational choice” s not “foolish,” what is she saying? That acting on moral “instinct” ot “tendencies”—i.e., whim—is acceptable? How does one decide when to act on whim and when to choose rationally? On still more whim? Is Cummins attacking reason? That would go a long way to explaining the virulence of her uniformed attack on one of history's great champions of reason.


One thing is for sure: The remnants of and/or reemergence of the tribal premise and its altruistic foundation threatens the human progress resulting from the Enlightenment values of reason, individualism, and rights-protecting government. What must be understood is that Rand did not cobble together her ethics regardless of the facts of reality. She identified the rational egoist ethics that underpinned man’s progress since the Enlightenment by observing it in action, logically validating it by reference to the facts of man’s nature. If man is to continue to survive in a civilized way, it will be in no small part thanks to Rand’s ethical contributions.


At the beginning of her article, Cummins wonders “why Rand’s popularity among the young continues to grow.” Perhaps if Cummins actually studied Objectivism and honestly and objectively (no pun intended) absorbed it, she wouldn’t have to ask that question. But that’s what happens when you don’t take Ayn Rand seriously. Or perhaps do, and fear she’s right.


Related Reading:









Response to Cummins on Rand at PBS—Ben Bayer @ The Ayn Rand Society